to the
element, and it becomes a Sacrament. And for this reason we do
not hold with Thomas and the monastic preachers [or
Dominicans] who forget the Word (God's institution) and say
that God has imparted to the water a spiritual power, which
through the water washes away sin. Nor [do we agree] with
Scotus and the Barefooted monks [Minorites or Franciscan
monks], who teach that, by the assistance of the divine will,
Baptism washes away sins, and that this ablution occurs only
through the will of God, and by no means through the Word or
water. Of the baptism of children we hold that children ought
to be baptized. For they belong to the promised redemption
made through Christ, and the Church should administer it
[Baptism and the announcement of that promise] to them.

VI. Of the Sacrament of the Altar.

Of the Sacrament of the Altar we hold that bread and wine in
the Supper are the true body and blood of Christ, and are
given and received not only by the godly, but also by wicked
Christians.

And that not only one form is to be given. [For] we do not
need that high art [specious wisdom] which is to teach us that
under the one form there is as much as under both, as the
sophists and the Council of Constance teach. For even if it
were true that there is as much under one as under both, yet
the one form only is not the entire ordinance and institution
[made] ordained and commanded by Christ. And we especially
condemn and in God's name execrate those who not only omit
both forms but also quite autocratically [tyrannically]
prohibit, condemn, and blaspheme them as heresy, and so exalt
themselves against and above Christ, our Lord and God
[opposing and placing themselves ahead of Christ], etc.

As regards transubstantiation, we care nothing about the
sophistical subtlety by which they teach that bread and wine
leave or lose their own natural substance, and that there
remain only the appearance and color of bread, and not true
bread. For it is in perfect agreement with Holy Scriptures
that there is, and remains, bread, as Paul himself calls it,
1 Cor. 10, 16: The bread which we break. And 1 Cor. 11, 28:
Let him so eat of that bread.

VII. Of the Keys.

The keys are an office and power given by Christ to the Church
for binding and loosing sin, not only the gross and well-known
sins, but also the subtle, hidden, which are known only to
God, as it is written in Ps. 19, 13: Who can understand his
errors? And in Rom.